American Indian and Alaska Native (2010 Census Bureau)[1]One race: 2,932,248 are registeredIn combination with one or more of the other races listed: 2,288,331Total: 5,220,579
~ 1.6% of the total U.S. population.

When the United States was created, established Native American tribes were generally considered semi-independent nations, as they generally lived in communities separate from British settlers. The federal government signed treaties at a government-to-government level until the Indian Appropriations Act of 1871 ended recognition of independent native nations, and started treating them as "domestic dependent nations" subject to federal law. This law did preserve the rights and privileges agreed to under the treaties, including a large degree of tribal sovereignty. For this reason, many (but not all) Native American reservations are still independent of state law and actions of tribal citizens on these reservations are subject only to tribal courts and federal law.

The Indian Citizenship Act of 1924 granted U.S. citizenship to all Native Americans born in the United States who had not yet obtained it. This emptied the "Indians not taxed" category established by the United States Constitution, allowed natives to vote in state and federal elections, and extended the Fourteenth Amendment protections granted to people "subject to the jurisdiction" of the United States. However, some states continued to deny Native Americans voting rights for several decades. Bill of Rights protections do not apply to tribal governments, except for those mandated by the Indian Civil Rights Act of 1968.

Ethnographers commonly classify the indigenous peoples of North America into ten geographical regions with shared cultural traits, called cultural areas.[4] Some scholars combine the Plateau and Great Basin regions into the Intermontane West, some separate Prairie peoples from Great Plains peoples, while some separate Great Lakes tribes from the Northeastern Woodlands. The ten cultural areas are as follows:

At the time of the first contact, the indigenous cultures were quite different from those of the proto-industrial and mostly Christian immigrants. Some Northeastern and Southwestern cultures, in particular, were matrilineal and operated on a more collective basis than that with which Europeans were familiar. The majority of Indigenous American tribes maintained their hunting grounds and agricultural lands for use of the entire tribe. Europeans at that time had patriarchal cultures and had developed concepts of individual property rights with respect to land that were extremely different. The differences in cultures between the established Native Americans and immigrant Europeans, as well as shifting alliances among different nations in times of war, caused extensive political tension, ethnic violence, and social disruption. Even before the European settlement of what is now the United States, Native Americans suffered high fatalities from contact with new European diseases, to which they had not yet acquired immunity; the diseases were endemic to the Spanish and other Europeans, and spread by direct contact and likely through pigs that escaped from expeditions.[5]Smallpox epidemics are thought to have caused the greatest loss of life for indigenous populations. William M Denevan, noted author and Professor Emeritus of Geography at the University of Wisconsin-Madison, said on this subject in his essay "The Pristine Myth: The Landscape of the Americas in 1492"; "The decline of native American populations was rapid and severe, probably the greatest demographic disaster ever. Old World diseases were the primary killer. In many regions, particularly the tropical lowlands, populations fell by 90 percent or more in the first century after the contact. "[6][7]

Estimates of the pre-Columbian population of what today constitutes the U.S. vary significantly, ranging from William M Denevan's 3.8 million in his 1992 work The Native Population of the Americas in 1492, to 18 million in Henry F Dobyns's Their Number Become Thinned (1983).[6][8][5][9] Henry F Dobyns' work, being the highest single point estimate by far within the realm of professional academic research on the topic, has been criticized for being "politically motivated".[5] Perhaps Dobyns' most vehement critic is David Henige, a bibliographer of Africana at the University of Wisconsin, whose Numbers From Nowhere (1998)[10] is described as "a landmark in the literature of demographic fulmination".[5] "Suspect in 1966, it is no less suspect nowadays," Henige wrote of Dobyns's work. "If anything, it is worse."[5]

After the thirteen colonies revolted against Great Britain and established the United States, PresidentGeorge Washington and Henry Knox conceived of the idea of "civilizing" Native Americans in preparation for assimilation as U.S. citizens.[11][12][13][14][15] Assimilation (whether voluntary, as with the Choctaw,[16][17] or forced) became a consistent policy through American administrations. During the 19th century, the ideology of manifest destiny became integral to the American nationalist movement. Expansion of European-American populations to the west after the American Revolution resulted in increasing pressure on Native American lands, warfare between the groups, and rising tensions. In 1830, the U.S. Congress passed the Indian Removal Act, authorizing the government to relocate Native Americans from their homelands within established states to lands west of the Mississippi River, accommodating European-American expansion. This resulted in the ethnic cleansing of many tribes, with the brutal, forced marches coming to be known as The Trail of Tears.

As American expansion reached into the West, settler and miner migrants came into increasing conflict with the Great Basin, Great Plains, and other Western tribes. These were complex nomadic cultures based on (introduced) horse culture and seasonal bisonhunting. They carried out resistance against United States incursion in the decades after the end of the Civil War and the completion of the Transcontinental Railroad in a series of Indian Wars, which were frequent up until the 1890s and continued into the 20th century. Over time, the United States forced a series of treaties and land cessions by the tribes and established reservations for them in many western states. U.S. Indian agents encouraged Native Americans to adopt European-style farming and similar pursuits, but European-American agricultural technology of the time was inadequate for the often dry reservation lands, leading to mass starvation. In 1924, Native Americans who were not already U.S. citizens were granted citizenship by Congress.

Contemporary Native Americans have a unique relationship with the United States because they may be members of nations, tribes, or bands with sovereignty and treaty rights. Cultural activism since the late 1960s has increased political participation and led to an expansion of efforts to teach and preserve indigenous languages for younger generations and to establish a greater cultural infrastructure: Native Americans have founded independent newspapers and online media, recently including First Nations Experience, the first Native American television channel;[18] established Native American studies programs, tribal schools, and universities, and museums and language programs; and have increasingly been published as authors in numerous genres.

The terms used to refer to Native Americans have at times been controversial. The ways Native Americans refer to themselves vary by region and generation, with many older Native Americans self-identifying as "Indians" or "American Indians", while younger Native Americans often identify as "Indigenous" or "Aboriginal". The term "Native American" has not traditionally included Native Hawaiians or certain Alaskan Natives, such as Aleut, Yup'ik, or Inuit peoples. By comparison, the indigenous peoples of Canada are generally known as First Nations.[19]

History

Settlement of the Americas

This map shows the approximate location of the ice-free corridor and specific Paleoindian sites (Clovis theory).

It is not definitively known how or when the Native Americans first settled the Americas and the present-day United States. The prevailing theory proposes that people migrated from Eurasia across Beringia, a land bridge that connected Siberia to present-day Alaska during the Ice Age, and then spread southward throughout the Americas over the subsequent generations. Genetic evidence suggests at least three waves of migrants arrived from Asia, with the first occurring at least 15 thousand years ago.[20] These migrations may have begun as early as 30,000 years ago[21] and continued through to about 10,000 years ago, when the land bridge became submerged by the rising sea level caused by the ending of the last glacial period.[22] These early inhabitants, called Paleoamericans, soon diversified into many hundreds of culturally distinct nations and tribes.

Native American cultures are not normally included in characterizations of advanced stone age cultures as "Neolithic," which is a category that more often includes only the cultures in Eurasia, Africa, and other regions. The archaeological periods used are the classifications of archaeological periods and cultures established in Gordon Willey and Philip Phillips' 1958 book Method and Theory in American Archaeology. They divided the archaeological record in the Americas into five phases;[23] see Archaeology of the Americas.

Lithic stage

Numerous Paleoindian cultures occupied North America, with some arrayed around the Great Plains and Great Lakes of the modern United States and Canada, as well as adjacent areas to the West and Southwest. According to the oral histories of many of the indigenous peoples of the Americas, they have been living on this continent since their genesis, described by a wide range of traditional creation stories. Other tribes have stories that recount migrations across long tracts of land and a great river, believed to be the Mississippi River.[24] Genetic and linguistic data connect the indigenous people of this continent with ancient northeast Asians. Archeological and linguistic data has enabled scholars to discover some of the migrations within the Americas.

The Clovis culture, a megafauna hunting culture, is primarily identified by the use of fluted spear points. Artifacts from this culture were first excavated in 1932 near Clovis, New Mexico. The Clovis culture ranged over much of North America and also appeared in South America. The culture is identified by the distinctive Clovis point, a flaked flint spear-point with a notched flute, by which it was inserted into a shaft. Dating of Clovis materials has been by association with animal bones and by the use of carbon dating methods. Recent reexaminations of Clovis materials using improved carbon-dating methods produced results of 11,050 and 10,800 radiocarbon years B.P. (roughly 9100 to 8850 BCE).[25]

The Folsom Tradition was characterized by the use of Folsom points as projectile tips and activities known from kill sites, where slaughter and butchering of bison took place. Folsom tools were left behind between 9000 BCE and 8000 BCE.[26]

Na-Dené-speaking peoples entered North America starting around 8000 BCE, reaching the Pacific Northwest by 5000 BCE,[27] and from there migrating along the Pacific Coast and into the interior. Linguists, anthropologists, and archaeologists believe their ancestors comprised a separate migration into North America, later than the first Paleo-Indians. They migrated into Alaska and northern Canada, south along the Pacific Coast, into the interior of Canada, and south to the Great Plains and the American Southwest. Na-Dené-speaking peoples were the earliest ancestors of the Athabascan-speaking peoples, including the present-day and historical Navajo and Apache. They constructed large multi-family dwellings in their villages, which were used seasonally. People did not live there year-round, but for the summer to hunt and fish, and to gather food supplies for the winter.[28]

Archaic period

Since the 1990s, archeologists have explored and dated eleven Middle Archaic sites in present-day Louisiana and Florida at which early cultures built complexes with multiple earthworkmounds; they were societies of hunter-gatherers rather than the settled agriculturalists believed necessary according to the theory of Neolithic Revolution to sustain such large villages over long periods. The prime example is Watson Brake in northern Louisiana, whose 11-mound complex is dated to 3500 BCE, making it the oldest, dated site in North America for such complex construction.[citation needed] It is nearly 2,000 years older than the Poverty Point site. Construction of the mounds went on for 500 years until the site was abandoned about 2800 BCE, probably due to changing environmental conditions.[29]

The Woodland period of North American pre-Columbian cultures refers to the time period from roughly 1000 BCE to 1000 CE in the eastern part of North America. The Eastern Woodlands cultural region covers what is now eastern Canada south of the Subarctic region, the Eastern United States, along to the Gulf of Mexico.[33] The Hopewell tradition describes the common aspects of the culture that flourished along rivers in the northeastern and midwestern United States from 100 BCE to 500 CE, in the Middle Woodland period. The Hopewell tradition was not a single culture or society, but a widely dispersed set of related populations. They were connected by a common network of trade routes,[34][35] This period is considered a developmental stage without any massive changes in a short period, but instead having a continuous development in stone and bone tools, leather working, textile manufacture, tool production, cultivation, and shelter construction.[34]

The indigenous peoples of the Pacific Northwest Coast were of many nations and tribal affiliations, each with distinctive cultural and political identities, but they shared certain beliefs, traditions, and practices, such as the centrality of salmon as a resource and spiritual symbol. Their gift-giving feast, potlatch, is a highly complex event where people gather in order to commemorate special events. These events include the raising of a Totem pole or the appointment or election of a new chief. The most famous artistic feature of the culture is the Totem pole, with carvings of animals and other characters to commemorate cultural beliefs, legends, and notable events.

A map showing approximate areas of various Mississippian and related cultures.

Numerous pre-Columbian societies were sedentary, such as the Pueblo peoples, Mandan, Hidatsa and others, and some established large settlements, even cities, such as Cahokia, in what is now Illinois. The Iroquois League of Nations or "People of the Long House" was a politically advanced, democratic society, which is thought by some historians to have influenced the United States Constitution,[38][39] with the Senate passing a resolution to this effect in 1988.[40] Other historians have contested this interpretation and believe the impact was minimal, or did not exist, pointing to numerous differences between the two systems and the ample precedents for the constitution in European political thought.[41][42][43]

Impact on native populations

From the 16th through the 19th centuries, the population of Indians sharply declined.[45] Most mainstream scholars believe that, among the various contributing factors,[46]epidemicdisease was the overwhelming cause of the population decline of the Native Americans because of their lack of immunity to new diseases brought from Europe.[47][48][49][50] It is difficult to estimate the number of pre-Columbian Native Americans who were living in what is today the United States of America.[51] Estimates range from a low of 2.1 million to a high of 18 million (Dobyns 1983).[52][8][53] By 1800, the Native population of the present-day United States had declined to approximately 600,000, and only 250,000 Native Americans remained in the 1890s.[54]Chicken pox and measles, endemic but rarely fatal among Europeans (long after being introduced from Asia), often proved deadly to Native Americans.[55][56][57][58] In the 100 years following the arrival of the Spanish to the Americas, large disease epidemics depopulated large parts of the eastern United States in the 16th century.[59]

In 1634, Fr. Andrew White of the Society of Jesus established a mission in what is now the state of Maryland, and the purpose of the mission, stated through an interpreter to the chief of an Indian tribe there, was "to extend civilization and instruction to his ignorant race, and show them the way to heaven".[63] Fr. Andrew's diaries report that by 1640, a community had been founded which they named St. Mary's, and the Indians were sending their children there "to be educated among the English".[64] This included the daughter of the Piscataway Indian chief Tayac, which exemplifies not only a school for Indians, but either a school for girls, or an early co-ed school. The same records report that in 1677, "a school for humanities was opened by our Society in the centre of [Maryland], directed by two of the Fathers; and the native youth, applying themselves assiduously to study, made good progress. Maryland and the recently established school sent two boys to St. Omer who yielded in abilities to few Europeans, when competing for the honor of being first in their class. So that not gold, nor silver, nor the other products of the earth alone, but men also are gathered from thence to bring those regions, which foreigners have unjustly called ferocious, to a higher state of virtue and cultivation."[65]

Through the mid-17th century the Beaver Wars were fought over the fur trade between the Iroquois and the Hurons, the northern Algonquians, and their French allies. During the war the Iroquois destroyed several large tribal confederacies, including the Huron, Neutral, Erie, Susquehannock, and Shawnee, and became dominant in the region and enlarged their territory.

1882 studio portrait of the (then) last surviving Six Nations warriors who fought with the British in the War of 1812

Between 1754 and 1763, many Native American tribes were involved in the French and Indian War/Seven Years' War. Those involved in the fur trade tended to ally with French forces against British colonial militias. The British had made fewer allies, but it was joined by some tribes that wanted to prove assimilation and loyalty in support of treaties to preserve their territories. They were often disappointed when such treaties were later overturned. The tribes had their own purposes, using their alliances with the European powers to battle traditional Native enemies. Some Iroquois who were loyal to the British, and helped them fight in the American Revolution, fled north into Canada.

After European explorers reached the West Coast in the 1770s, smallpox rapidly killed at least 30% of Northwest Coast Native Americans. For the next eighty to one hundred years, smallpox and other diseases devastated native populations in the region.[66]Puget Sound area populations, once estimated as high as 37,000 people, were reduced to only 9,000 survivors by the time settlers arrived en masse in the mid-19th century.[67]

Smallpox epidemics in 1780–82 and 1837–38 brought devastation and drastic depopulation among the Plains Indians.[68][69] By 1832, the federal government established a smallpox vaccination program for Native Americans (The Indian Vaccination Act of 1832). It was the first federal program created to address a health problem of Native Americans.[70][71]

Animal introductions

With the meeting of two worlds, animals, insects, and plants were carried from one to the other, both deliberately and by chance, in what is called the Columbian Exchange.[72] In the 16th century, Spaniards and other Europeans brought horses to Mexico. Some of the horses escaped and began to breed and increase their numbers in the wild. As Native Americans adopted use of the animals, they began to change their cultures in substantial ways, especially by extending their nomadic ranges for hunting. The reintroduction of the horse to North America had a profound impact on Native American culture of the Great Plains.

17th century

King Philip's War

King Philip's War, also called Metacom's War or Metacom's Rebellion, was the last major armed[73] conflict between Native American inhabitants of present-day southern New England and English colonists and their Native American allies from 1675 to 1676. It continued in northern New England (primarily on the Maine frontier) even after King Philip was killed, until a treaty was signed at Casco Bay in April 1678.[74]

18th century

Natural society

Some European philosophers considered Native American societies to be truly "natural" and representative of a golden age known to them only in folk history.[75]

American Revolution

Yamacraw Creek Native Americans meet with the Trustee of the colony of Georgia in England, July 1734. The painting shows a Native American boy (in a blue coat) and woman (in a red dress) in European clothing.

During the American Revolution, the newly proclaimed United States competed with the British for the allegiance of Native American nations east of the Mississippi River. Most Native Americans who joined the struggle sided with the British, based both on their trading relationships and hopes that colonial defeat would result in a halt to further colonial expansion onto Native American land. The first native community to sign a treaty with the new United States Government was the Lenape.

In 1779 the Sullivan Expedition was carried out during the American Revolutionary War against the British and the four allied nations of the Iroquois. George Washington gave orders that made it clear he wanted the Iroquois threat completely eliminated:

The Expedition you are appointed to command is to be directed against the hostile tribes of the Six Nations of Indians, with their associates and adherents. The immediate objects are the total destruction and devastation of their settlements, and the capture of as many prisoners of every age and sex as possible. It will be essential to ruin their crops now in the ground and prevent their planting more.[76]

The British made peace with the Americans in the Treaty of Paris (1783), through which they ceded vast Native American territories to the United States without informing or consulting with the Native Americans.

The United States

The United States was eager to expand, develop farming and settlements in new areas, and satisfy land hunger of settlers from New England and new immigrants. The national government initially sought to purchase Native American land by treaties. The states and settlers were frequently at odds with this policy.[77]

United States policy toward Native Americans continued to evolve after the American Revolution. George Washington and Henry Knox believed that Native Americans were equals but that their society was inferior. Washington formulated a policy to encourage the "civilizing" process.[12] Washington had a six-point plan for civilization which included:

impartial justice toward Native Americans

regulated buying of Native American lands

promotion of commerce

promotion of experiments to civilize or improve Native American society

Benjamin Hawkins, seen here on his plantation, teaches Creek Native Americans how to use European technology, painted in 1805

In the late 18th century, reformers starting with Washington and Knox,[78] supported educating native children and adults, in efforts to "civilize" or otherwise assimilate Native Americans to the larger society (as opposed to relegating them to reservations). The Civilization Fund Act of 1819 promoted this civilization policy by providing funding to societies (mostly religious) who worked on Native American improvement.[79]

19th century

The population of California Indians was reduced by 90% during the 19th century—from more than 200,000 in the early 19th century to approximately 15,000 at the end of the century, mostly due to disease.[80]Epidemics swept through California Indian Country, such as the 1833 malaria epidemic.[81] The population went into decline as a result of the Spanish authorities forcing Native Californians to live in the missions where they contracted diseases from which they had little immunity. Dr. Cook estimates that 15,250 or 45% of the population decrease in the Missions was caused by disease. Two epidemics of measles, one in 1806 and the other in 1828, caused many deaths. The mortality rates were so high that the missions were constantly dependent upon new conversions. During the California Gold Rush, many natives were killed by incoming settlers as well as by militia units financed and organized by the California government.[82] Some scholars contend that the state financing of these militias, as well as the US government's role in other massacres in California, such as the Bloody Island and Yontoket Massacres, in which up to 400 or more natives were killed in each massacre, constitutes a campaign of genocide against the native people of California.[83][84]

Westward expansion

Tecumseh was the Shawnee leader of Tecumseh's War who attempted to organize an alliance of Native American tribes throughout North America.[85]

As American expansion continued, Native Americans resisted settlers' encroachment in several regions of the new nation (and in unorganized territories), from the Northwest to the Southeast, and then in the West, as settlers encountered the Native American tribes of the Great Plains. East of the Mississippi River, an intertribal army led by Tecumseh, a Shawnee chief, fought a number of engagements in the Northwest during the period 1811–12, known as Tecumseh's War. During the War of 1812, Tecumseh's forces allied themselves with the British. After Tecumseh's death, the British ceased to aid the Native Americans south and west of Upper Canada and American expansion proceeded with little resistance. Conflicts in the Southeast include the Creek War and Seminole Wars, both before and after the Indian Removals of most members of the Five Civilized Tribes.

In the 1830s, President Andrew Jackson signed the Indian Removal Act of 1830, a policy of relocating Indians from their homelands to Indian Territory and reservations in surrounding areas to open their lands for non-native settlements.[86]

In July 1845, the New York newspaper editor John L. O'Sullivan coined the phrase, "Manifest Destiny", as the "design of Providence" supporting the territorial expansion of the United States.[87] Manifest Destiny had serious consequences for Native Americans, since continental expansion for the United States took place at the cost of their occupied land.[88] A justification for the policy of conquest and subjugation of the indigenous people emanated from the stereotyped perceptions of all Native Americans as "merciless Indian savages" (as described in the United States Declaration of Independence).[89] The Indian Appropriations Act of 1851 set the precedent for modern-day Native American reservations through allocating funds to move western tribes onto reservations since there were no more lands available for relocation.

I don't go so far as to think that the only good Indians are dead Indians, but I believe nine out of ten are, and I shouldn't like to inquire too closely into the case of the tenth.[91]

The Ghost Dance ritual, which the Lakota believed would reunite the living with spirits of the dead, cause the white invaders to vanish, and bring peace, prosperity, and unity to Indian peoples throughout the region

One of the last and most notable events during the Indian wars was the Wounded Knee Massacre in 1890.[92] In the years leading up to it the U.S. government had continued to seize Lakota lands. A Ghost Dance ritual on the Northern Lakota reservation at Wounded Knee, South Dakota, led to the U.S. Army's attempt to subdue the Lakota. The dance was part of a religious movement founded by the Northern Paiute spiritual leader Wovoka that told of the return of the Messiah to relieve the suffering of Native Americans and promised that if they would live righteous lives and perform the Ghost Dance properly, the European American colonists would vanish, the bison would return, and the living and the dead would be reunited in an Edenic world.[92] On December 29 at Wounded Knee, gunfire erupted, and U.S. soldiers killed up to 300 Indians, mostly old men, women, and children.[92]

Native Americans served in both the Union and Confederate military during the American Civil War. At the outbreak of the war, for example, the minority party of the Cherokees gave its allegiance to the Confederacy, while originally the majority party went for the North.[94] Native Americans fought knowing they might jeopardize their independence, unique cultures, and ancestral lands if they ended up on the losing side of the Civil War.[94][95] 28,693 Native Americans served in the Union and Confederate armies during the Civil War, participating in battles such as Pea Ridge, Second Manassas, Antietam, Spotsylvania, Cold Harbor, and in Federal assaults on Petersburg.[95][96] A few Native American tribes, such as the Creek and the Choctaw, were slaveholders and found a political and economic commonality with the Confederacy.[97] The Choctaw owned over 2,000 slaves.[98]

As many as 100,000 Native Americans relocated to the West as a result of this Indian removal policy. In theory, relocation was supposed to be voluntary and many Native Americans did remain in the East. In practice, great pressure was put on Native American leaders to sign removal treaties. The most egregious violation, the Trail of Tears, was the removal of the Cherokee by President Jackson to Indian Territory.[99] The 1864 deportation of the Navajos by the U.S. government occurred when 8,000 Navajos were forced to an internment camp in Bosque Redondo,[100] where, under armed guards, more than 3,500 Navajo and Mescalero Apache men, women, and children died from starvation and disease.[100]

Native Americans and U.S. Citizenship

In 1817, the Cherokee became the first Native Americans recognized as U.S. citizens. Under Article 8 of the 1817 Cherokee treaty, "Upwards of 300 Cherokees (Heads of Families) in the honest simplicity of their souls, made an election to become American citizens".[17][101]

After the American Civil War, the Civil Rights Act of 1866 states, "that all persons born in the United States, and not subject to any foreign power, excluding Indians not taxed, are hereby declared to be citizens of the United States".[102]

Education

After the Indian wars in the late 19th century, the government established Native American boarding schools, initially run primarily by or affiliated with Christian missionaries.[104] At this time, American society thought that Native American children needed to be acculturated to the general society. The boarding school experience was a total immersion in modern American society, but it could prove traumatic to children, who were forbidden to speak their native languages. They were taught Christianity and not allowed to practice their native religions, and in numerous other ways forced to abandon their Native American identities.[105][106][107]

Before the 1930s, schools on the reservations provided no schooling beyond the sixth grade. To obtain more, boarding school was usually necessary.[108] Small reservations with a few hundred people usually sent their children to nearby public schools. The "Indian New Deal" of the 1930s closed many of the boarding schools, and downplayed the assimilationist goals. The Indian Division of the Civilian Conservation Corps operated large-scale construction projects on the reservations, building thousands of new schools and community buildings. Under the leadership of John Collier the Bureau of Indian Affairs (BIA) brought in progressive educators to reshape Indian education. The BIA by 1938 taught 30,000 students in 377 boarding and day schools, or 40% of all Indian children in school. The Navajo largely opposed schooling of any sort, but the other tribes accepted the system. There were now high schools on larger reservations, educating not only teenagers but also an adult audience. There were no Indian facilities for higher education.[109][110] They deemphasized textbooks, emphasized self-esteem, and started teaching Indian history. They promoted traditional arts and crafts of the sort that could be conducted on the reservations, such as making jewelry. The New Deal reformers met significant resistance from parents and teachers, and had mixed results. World War II brought younger Indians in contact with the broader society through military service and work in the munitions industries. The role of schooling was changed to focus on vocational education for jobs in urban America.[111]

Since the rise of self-determination for Native Americans, they have generally emphasized education of their children at schools near where they live. In addition, many federally recognized tribes have taken over operations of such schools and added programs of language retention and revival to strengthen their cultures. Beginning in the 1970s, tribes have also founded colleges at their reservations, controlled, and operated by Native Americans, to educate their young for jobs as well as to pass on their cultures.

In 1919, the United States under President Woodrow Wilson granted citizenship to all Native Americans who had served in World War I. Nearly 10,000 men had enlisted and served, a high number in relation to their population.[115] Despite this, in many areas Native Americans faced local resistance when they tried to vote and were discriminated against with barriers to voter registration.

On June 2, 1924, U.S. President Calvin Coolidge signed the Indian Citizenship Act, which made all Native Americans born in the United States and its territories American citizens. Prior to passage of the act, nearly two-thirds of Native Americans were already U.S. citizens, through marriage, military service or accepting land allotments.[116][117] The Act extended citizenship to "all non-citizen Indians born within the territorial limits of the United States".[115]

Charles Curtis, a Congressman and longtime US Senator from Kansas, was of Kaw, Osage, Potawatomi, and European ancestry. After serving as a United States Representative and being repeatedly re-elected as United States Senator from Kansas, Curtis served as Senate Minority Whip for 10 years and as Senate Majority Leader for five years. He was very influential in the Senate. In 1928 he ran as the vice-presidential candidate with Herbert Hoover for president, and served from 1929 to 1933. He was the first person with significant Native American ancestry and the first person with acknowledged non-European ancestry to be elected to either of the highest offices in the land.

American Indians today in the United States have all the rights guaranteed in the U.S. Constitution, can vote in elections, and run for political office. Controversies remain over how much the federal government has jurisdiction over tribal affairs, sovereignty, and cultural practices.[118]

The census counted 332,000 Indians in 1930 and 334,000 in 1940, including those on and off reservations in the 48 states. Total spending on Indians averaged $38 million a year in the late 1920s, dropping to a low of $23 million in 1933, and returning to $38 million in 1940.[119]

World War II

Some 44,000 Native Americans served in the United States military during World War II: at the time, one-third of all able-bodied Indian men from eighteen to fifty years of age.[120] Described as the first large-scale exodus of indigenous peoples from the reservations since the removals of the 19th century, the men's service with the U.S. military in the international conflict was a turning point in Native American history. The overwhelming majority of Native Americans welcomed the opportunity to serve; they had a voluntary enlistment rate that was 40% higher than those drafted.[121]

Their fellow soldiers often held them in high esteem, in part since the legend of the tough Native American warrior had become a part of the fabric of American historical legend. White servicemen sometimes showed a lighthearted respect toward Native American comrades by calling them "chief". The resulting increase in contact with the world outside of the reservation system brought profound changes to Native American culture. "The war", said the U.S. Indian Commissioner in 1945, "caused the greatest disruption of Native life since the beginning of the reservation era", affecting the habits, views, and economic well-being of tribal members.[122] The most significant of these changes was the opportunity—as a result of wartime labor shortages—to find well-paying work in cities, and many people relocated to urban areas, particularly on the West Coast with the buildup of the defense industry.

There were also losses as a result of the war. For instance, a total of 1,200 Pueblo men served in World War II; only about half came home alive. In addition, many more Navajo served as code talkers for the military in the Pacific. The code they made, although cryptologically very simple, was never cracked by the Japanese.

Self-determination

Military service and urban residency contributed to the rise of American Indian activism, particularly after the 1960s and the occupation of Alcatraz Island (1969–1971) by a student Indian group from San Francisco. In the same period, the American Indian Movement (AIM) was founded in Minneapolis, and chapters were established throughout the country, where American Indians combined spiritual and political activism. Political protests gained national media attention and the sympathy of the American public.

Through the mid-1970s, conflicts between governments and Native Americans occasionally erupted into violence. A notable late 20th-century event was the Wounded Knee incident on the Pine Ridge Indian Reservation. Upset with tribal government and the failures of the federal government to enforce treaty rights, about 300 Oglala Lakota and AIM activists took control of Wounded Knee on February 27, 1973.[123]

Indian activists from around the country joined them at Pine Ridge, and the occupation became a symbol of rising American Indian identity and power. Federal law enforcement officials and the national guard cordoned off the town, and the two sides had a standoff for 71 days. During much gunfire, one United States Marshal was wounded and paralyzed. In late April, a Cherokee and local Lakota man were killed by gunfire; the Lakota elders ended the occupation to ensure no more lives were lost.[123]

In June 1975, two FBI agents seeking to make an armed robbery arrest at Pine Ridge Reservation were wounded in a firefight, and killed at close range. The AIM activist Leonard Peltier was sentenced in 1976 to two consecutive terms of life in prison in the FBI deaths.[124]

In 1968, the government enacted the Indian Civil Rights Act. This gave tribal members most of the protections against abuses by tribal governments that the Bill of Rights accords to all U.S. citizens with respect to the federal government.[125] In 1975, the U.S. government passed the Indian Self-Determination and Education Assistance Act, marking the culmination of fifteen years of policy changes. It resulted from American Indian activism, the Civil Rights Movement, and community development aspects of President Lyndon Johnson's social programs of the 1960s. The Act recognized the right and need of Native Americans for self-determination. It marked the U.S. government's turn away from the 1950s policy of termination of the relationship between tribes and the government. The U.S. government encouraged Native Americans' efforts at self-government and determining their futures. Tribes have developed organizations to administer their own social, welfare and housing programs, for instance. Tribal self-determination has created tension with respect to the federal government's historic trust obligation to care for Indians; however, the Bureau of Indian Affairs has never lived up to that responsibility.[126]

Tribal colleges

Navajo Community College, now called Diné College, the first tribal college, was founded in Tsaile, Arizona, in 1968 and accredited in 1979. Tensions immediately arose between two philosophies: one that the tribal colleges should have the same criteria, curriculum and procedures for educational quality as mainstream colleges, the other that the faculty and curriculum should be closely adapted to the particular historical culture of the tribe. There was a great deal of turnover, exacerbated by very tight budgets.[127] In 1994, the U.S. Congress passed legislation recognizing the tribal colleges as land-grant colleges, which provided opportunities for large-scale funding. Thirty-two tribal colleges in the United States belong to the American Indian Higher Education Consortium. By the early 21st century, tribal nations had also established numerous language revival programs in their schools.

In addition, Native American activism has led major universities across the country to establish Native American studies programs and departments, increasing awareness of the strengths of Indian cultures, providing opportunities for academics, and deepening research on history and cultures in the United States. Native Americans have entered academia; journalism and media; politics at local, state and federal levels; and public service, for instance, influencing medical research and policy to identify issues related to American Indians.

21st century

In 2009, an "apology to Native Peoples of the United States" was included in the Defense Appropriations Act. It stated that the U.S. "apologizes on behalf of the people of the United States to all Native Peoples for the many instances of violence, maltreatment, and neglect inflicted on Native Peoples by citizens of the United States".[128]

In 2013, jurisdiction over persons who were not tribal members under the Violence Against Women Act was extended to Indian Country. This closed a gap which prevented arrest or prosecution by tribal police or courts of abusive partners of tribal members who were not native or from another tribe.[129][130]

Migration to urban areas continued to grow with 70% of Native Americans living in urban areas in 2012, up from 45% in 1970 and 8% in 1940. Urban areas with significant Native American populations include Minneapolis, Denver, Albuquerque, Phoenix, Tucson, Chicago, Oklahoma City, Houston, New York City, Los Angeles, and Rapid City. Many lived in poverty. Racism, unemployment, drugs and gangs were common problems which Indian social service organizations such as the Little Earth housing complex in Minneapolis attempted to address.[131] Grassroots efforts to support urban Indigenous populations have also taken place, as in the case of Bringing the Circle Together in Los Angeles.

Demographics

The 2010 Census showed that the U.S. population on April 1, 2010, was 308.7 million.[132] Out of the total U.S. population, 2.9 million people, or 0.9 percent, reported American Indian or Alaska Native alone. In addition, 2.3 million people, or another 0.7 percent, reported American Indian or Alaska Native in combination with one or more other races. Together, these two groups totaled 5.2 million people. Thus, 1.7 percent of all people in the United States identified as American Indian or Alaska Native, either alone or in combination with one or more other races.[132]

The definition of American Indian or Alaska Native used in the 2010 census:

According to Office of Management and Budget, "American Indian or Alaska Native" refers to a person having origins in any of the original peoples of North and South America (including Central America) and who maintains tribal affiliation or community attachment.[132]

The 2010 census permitted respondents to self-identify as being of one or more races. Self-identification dates from the census of 1960; prior to that the race of the respondent was determined by opinion of the census taker. The option to select more than one race was introduced in 2000.[133] If American Indian or Alaska Native was selected, the form requested the individual provide the name of the "enrolled or principal tribe".

Population since 1890

The census counted 248,000 Indians in 1890, 332,000 in 1930 and 334,000 in 1940, including those on and off reservations in the 48 states. Total spending on Indians averaged $38 million a year in the late 1920s, dropping to a low of $23 million in 1933, and returning to $38 million in 1940.[119]

American
Indian,
Inuit,
and Aleut % of Population by U.S. State (1890–2010)[134]

Population distribution

78% of Native Americans live outside a reservation. Full-blood individuals are more likely to live on a reservation than mixed-blood individuals. The Navajo, with 286,000 full-blood individuals, is the largest tribe if only full-blood individuals are counted; the Navajo are the tribe with the highest proportion of full-blood individuals, 86.3%. The Cherokee have a different history; it is the largest tribe with 819,000 individuals, and it has 284,000 full-blood individuals.[137]

Urban migration

As of 2012, 70% of Native Americans live in urban areas, up from 45% in 1970 and 8% in 1940. Urban areas with significant Native American populations include Minneapolis, Denver, Phoenix, Tucson, Chicago, Oklahoma City, Houston, New York City, and Los Angeles. Many live in poverty. Racism, unemployment, drugs and gangs are common problems which Indian social service organizations such as the Little Earth housing complex in Minneapolis attempt to address.[131]

Distribution by U.S. state

This Census Bureau map depicts the locations of differing Native American groups, including Indian reservations, as of 2000. Note the concentration (blue) in modern-day Oklahoma in the South West, which was once designated as an Indian Territory before statehood in 1907.

In 2010, the U.S. Census Bureau estimated that about 0.8% of the U.S. population was of American Indian or Alaska Native descent. This population is unevenly distributed across the country.[139] Below, all fifty states, as well as the District of Columbia and Puerto Rico, are listed by the proportion of residents citing American Indian or Alaska Native ancestry, based on the 2010 U.S. Census.[140]

In 2006, the U.S. Census Bureau estimated that about less than 1.0% of the U.S. population was of Native Hawaiian or Pacific Islander descent. This population is unevenly distributed across twenty-six states.[139] Below, are the twenty-six states that had at least 0.1%. They are listed by the proportion of residents citing Native Hawaiian or Pacific Islander ancestry, based on 2006 estimates:

Tribal sovereignty

There are 573 federally recognized tribal governments[143] in the United States. These tribes possess the right to form their own governments, to enforce laws (both civil and criminal) within their lands, to tax, to establish requirements for membership, to license and regulate activities, to zone, and to exclude persons from tribal territories. Limitations on tribal powers of self-government include the same limitations applicable to states; for example, neither tribes nor states have the power to make war, engage in foreign relations, or coin money (this includes paper currency).[144]

Many Native Americans and advocates of Native American rights point out that the U.S. federal government's claim to recognize the "sovereignty" of Native American peoples falls short, given that the United States wishes to govern Native American peoples and treat them as subject to U.S. law.[145] Such advocates contend that full respect for Native American sovereignty would require the U.S. government to deal with Native American peoples in the same manner as any other sovereign nation, handling matters related to relations with Native Americans through the Secretary of State, rather than the Bureau of Indian Affairs. The Bureau of Indian Affairs reports on its website that its "responsibility is the administration and management of 55,700,000 acres (225,000 km2) of land held in trust by the United States for American Indians, Indian tribes, and Alaska Natives".[146] Many Native Americans and advocates of Native American rights believe that it is condescending for such lands to be considered "held in trust" and regulated in any fashion by other than their own tribes, whether the U.S. or Canadian governments, or any other non-Native American authority.

Some tribal groups have been unable to document the cultural continuity required for federal recognition. The Muwekma Ohlone of the San Francisco bay area are pursuing litigation in the federal court system to establish recognition.[148] Many of the smaller eastern tribes, long considered remnants of extinct peoples, have been trying to gain official recognition of their tribal status. Several tribes in Virginia and North Carolina have gained state recognition. Federal recognition confers some benefits, including the right to label arts and crafts as Native American and permission to apply for grants that are specifically reserved for Native Americans. But gaining federal recognition as a tribe is extremely difficult; to be established as a tribal group, members have to submit extensive genealogical proof of tribal descent and continuity of the tribe as a culture.

As of 2004, various Native Americans are wary of attempts by others to gain control of their reservation lands for natural resources, such as coal and uranium in the West.[151][152]

In the state of Virginia, Native Americans face a unique problem. Until 2017 Virginia previously had no federally recognized tribes but the state had recognized eight. This is related historically to the greater impact of disease and warfare on the Virginia Indian populations, as well as their intermarriage with Europeans and Africans. Some people confused the ancestry with culture, but groups of Virginia Indians maintained their cultural continuity. Most of their early reservations were ended under the pressure of early European settlement.

Some historians also note the problems of Virginia Indians in establishing documented continuity of identity, due to the work of Walter Ashby Plecker (1912–1946). As registrar of the state's Bureau of Vital Statistics, he applied his own interpretation of the one-drop rule, enacted in law in 1924 as the state's Racial Integrity Act. It recognized only two races: "white" and "colored".

Plecker, a segregationist, believed that the state's Native Americans had been "mongrelized" by intermarriage with African Americans; to him, ancestry determined identity, rather than culture. He thought that some people of partial black ancestry were trying to "pass" as Native Americans. Plecker thought that anyone with any African heritage had to be classified as colored, regardless of appearance, amount of European or Native American ancestry, and cultural/community identification. Plecker pressured local governments into reclassifying all Native Americans in the state as "colored", and gave them lists of family surnames to examine for reclassification based on his interpretation of data and the law. This led to the state's destruction of accurate records related to families and communities who identified as Native American (as in church records and daily life). By his actions, sometimes different members of the same family were split by being classified as "white" or "colored". He did not allow people to enter their primary identification as Native American in state records.[153] In 2009, the Senate Indian Affairs Committee endorsed a bill that would grant federal recognition to tribes in Virginia.[154]

To achieve federal recognition and its benefits, tribes must prove continuous existence since 1900. The federal government has maintained this requirement, in part because through participation on councils and committees, federally recognized tribes have been adamant about groups' satisfying the same requirements as they did.[153]

Contemporary issues

Native American struggles amid poverty to maintain life on the reservation or in larger society have resulted in a variety of health issues, some related to nutrition and health practices. The community suffers a vulnerability to and disproportionately high rate of alcoholism.[155]

It has long been recognized that Native Americans are dying of diabetes, alcoholism, tuberculosis, suicide, and other health conditions at shocking rates. Beyond disturbingly high mortality rates, Native Americans also suffer a significantly lower health status and disproportionate rates of disease compared with all other Americans.

Societal discrimination and racism

In a study conducted in 2006–2007, non-Native Americans admitted they rarely encountered Native Americans in their daily lives. While sympathetic toward Native Americans and expressing regret over the past, most people had only a vague understanding of the problems facing Native Americans today. For their part, Native Americans told researchers that they believed they continued to face prejudice, mistreatment, and inequality in the broader society.[157]

Affirmative action issues

Federal contractors and subcontractors, such as businesses and educational institutions, are legally required to adopt equal opportunity employment and affirmative action measures intended to prevent discrimination against employees or applicants for employment on the basis of "color, religion, sex, or national origin".[158][159] For this purpose, a Native American is defined as "A person having origins in any of the original peoples of North and South America (including Central America), and who maintains a tribal affiliation or community attachment". However, self-reporting is permitted: "Educational institutions and other recipients should allow students and staff to self-identify their race and ethnicity unless self-identification is not practicable or feasible."[160]

Self-reporting opens the door to "box checking" by people who, despite not having a substantial relationship to Native American culture, innocently or fraudulently check the box for Native American.[161]

Native American mascots in sports

American Indian activists in the United States and Canada have criticized the use of Native American mascots in sports, as perpetuating stereotypes. This is considered cultural appropriation.
There has been a steady decline in the number of secondary school and college teams using such names, images, and mascots. Some tribal team names have been approved by the tribe in question, such as the Seminole Tribe of Florida's approving use of their name for the teams of Florida State University.[162][163]

In the 20th century, early portrayals of Native Americans in movies and television roles were first performed by European Americans dressed in mock traditional attire. Examples included The Last of the Mohicans (1920), Hawkeye and the Last of the Mohicans (1957), and F Troop (1965–67). In later decades, Native American actors such as Jay Silverheels in The Lone Ranger television series (1949–57) came to prominence. Roles of Native Americans were limited and not reflective of Native American culture. By the 1970s some Native American film roles began to show more complexity, such as those in Little Big Man (1970), Billy Jack (1971), and The Outlaw Josey Wales (1976), which depicted Native Americans in minor supporting roles.

For years, Native people on U.S. television were relegated to secondary, subordinate roles. During the years of the series Bonanza (1959–1973), no major or secondary Native characters appeared on a consistent basis. The series The Lone Ranger (1949–1957), Cheyenne (1955–1963), and Law of the Plainsman (1959–1963) had Native characters who were essentially aides to the central white characters. This continued in such series as How the West Was Won. These programs resembled the "sympathetic" yet contradictory film Dances With Wolves of 1990, in which, according to Ella Shohat and Robert Stam, the narrative choice was to relate the Lakota story as told through a Euro-American voice, for wider impact among a general audience.[167]
Like the 1992 remake of The Last of the Mohicans and Geronimo: An American Legend (1993), Dances with Wolves employed a number of Native American actors, and made an effort to portray Indigenous languages.

Terminology differences

Common usage in the United States

Native Americans are often known as Indians or American Indians. The term Native American was introduced in the United States in preference to the older term Indian to distinguish the indigenous peoples of the Americas from the people of India and to avoid negative stereotypes associated with the term Indian. Many indigenous Americans, however, prefer the term American Indian[169] and many tribes include the word Indian in their formal title.

Criticism of the neologismNative American comes from diverse sources. Russell Means, an American Indian activist, opposed the term Native American because he believed it was imposed by the government without the consent of American Indians. He has also argued that the use of the word Indian derives not from a confusion with India but from a Spanish expression en Dios meaning "in God"[170][verification needed] (and a near-homophone of the Spanish word for "Indians", indios).

A 1995 U.S. Census Bureau survey found that more Native Americans in the United States preferred American Indian to Native American.[169] Most American Indians are comfortable with Indian, American Indian, and Native American, and the terms are often used interchangeably.[171] The traditional term is reflected in the name chosen for the National Museum of the American Indian, which opened in 2004 on the Mall in Washington, D.C.

Gambling industry

Gambling has become a leading industry. Casinos operated by many Native American governments in the United States are creating a stream of gambling revenue that some communities are beginning to leverage to build diversified economies.[172][clarification needed] Although many Native American tribes have casinos, the impact of Native American gaming is widely debated. Some tribes, such as the Winnemem Wintu of Redding, California, feel that casinos and their proceeds destroy culture from the inside out. These tribes refuse to participate in the gambling industry.

Financial services

Numerous tribes around the country have entered the financial services market including the Otoe-Missouria, Tunica-Biloxi, and the Rosebud Sioux. Because of the challenges involved in starting a financial services business from scratch, many tribes hire outside consultants and vendors to help them launch these businesses and manage the regulatory issues involved.
Similar to the tribal sovereignty debates that occurred when tribes first entered the gaming industry, the tribes, states, and federal government are currently in disagreement regarding who possesses the authority to regulate these e-commerce business entities.[173]

As of 2012, a high incidence of rape continued to impact Native American women and Alaskan native women. According to the Department of Justice, 1 in 3 Native women have suffered rape or attempted rape, more than twice the national rate.[184] About 46 percent of Native American women have been raped, beaten, or stalked by an intimate partner, according to a 2010 study by the Centers for Disease Control.[185] According to Professor N. Bruce Duthu, "More than 80 percent of Indian victims identify their attacker as non-Indian".[186][187]

Barriers to economic development

Today, other than tribes successfully running casinos, many tribes struggle, as they are often located on reservations isolated from the main economic centers of the country. The estimated 2.1 million Native Americans are the most impoverished of all ethnic groups. According to the 2000 Census, an estimated 400,000 Native Americans reside on reservation land. While some tribes have had success with gaming, only 40% of the 562 federally recognized tribes operate casinos.[188] According to a 2007 survey by the U.S. Small Business Administration, only 1% of Native Americans own and operate a business.[189]

Social statistics highlight the challenges faced by Native American communities: highest teen suicide rate of all minorities at 18.5 per 100,000, highest rate of teen pregnancy, highest high school drop-out rate at 54%, lowest per capita income, and unemployment rates between 50% and 90%.

The instability of tribal government keeps outsiders from investing. (Many tribes adopted constitutions by the 1934 Indian Reorganization Act model, with two-year terms for elected positions of chief and council members deemed too short by the authors for getting things done)

Entrepreneurial skills and experience are scarce

Tribal cultures get in the way

A major barrier to development is the lack of entrepreneurial knowledge and experience within Indian reservations. "A general lack of education and experience about business is a significant challenge to prospective entrepreneurs", was the report on Native American entrepreneurship by the Northwest Area Foundation in 2004. "Native American communities that lack entrepreneurial traditions and recent experiences typically do not provide the support that entrepreneurs need to thrive. Consequently, experiential entrepreneurship education needs to be embedded into school curricula and after-school and other community activities. This would allow students to learn the essential elements of entrepreneurship from a young age and encourage them to apply these elements throughout life".[193]Rez Biz magazine addresses these issues.

Trauma

Historical trauma

Historical trauma is described as collective emotional and psychological damage throughout a person's lifetime and across multiple generations.[194] Examples of historical trauma can be seen through the Wounded Knee Massacre of 1890, where over 200 unarmed Lakota were killed,[195] and the Dawes Allotment Act of 1887, when American Indians lost four-fifths of their land.[196]

Impacts of intergenerational trauma

American Indian youth have higher rates of substance and alcohol abuse deaths than the general population.[197] Many American Indians can trace the beginning of their substance and alcohol abuse to a traumatic event related to their offender's own substance abuse.[198] A person's substance abuse can be described as a defense mechanism against the user's emotions and trauma.[199] For American Indians alcoholism is a symptom of trauma passed from generation to generation and influenced by oppressive behaviors and policies by the dominant Euro-American society.[200] Boarding schools were made to "Kill the Indian, Save the man".[201] Shame among American Indians can be attributed to the hundreds of years of discrimination.[199]

Solutions

American Indians do not view mind, body, and soul as separate from each other or themselves as the Western worldview does. American Indians believe all is connected and related to each other.[199] American Indian psychologists have been asked to use mental health practices that cultivate American Indian values rather than using conventional ways of counseling.[202] The Wellbriety Movement creates a space for American Indians to learn how to reconnect with their culture by using culturally specific principles to become and remain sober.[197] Some examples are burning sage, cedar, and sweetgrass as a means to cleanse physical and spiritual spaces, verbally saying prayers and singing in one's own tribal language, and participating in tribal drum groups and ceremonies as part of meetings and gatherings.[200]

Society, language, and culture

Three Native American women in Warm Springs Indian Reservation, Wasco County, Oregon. (1902)

The culture of Pre-Columbian North America is usually defined by the concept of the culture area, namely a geographical region where shared cultural traits occur. The northwest culture area, for example shared common traits such as salmon fishing, woodworking, large villages or towns and a hierarchical social structure.[203]

Though cultural features, language, clothing, and customs vary enormously from one tribe to another, there are certain elements which are encountered frequently and shared by many tribes. Early European American scholars described the Native Americans as having a society dominated by clans.[204]

European colonization of the Americas had a major impact on Native American culture through what is known as the Columbian exchange. The Columbian exchange, also known as the Columbian interchange, was the widespread transfer of plants, animals, culture, human populations, technology, and ideas between the Americas and the Old World in the 15th and 16th centuries, following Christopher Columbus's 1492 voyage.[205] The Columbian exchange generally had a destructive impact on Native American culture through disease, and a 'clash of cultures',[206] whereby European values of private property, the family, and labor, led to conflict, appropriation of traditional communal lands and slavery.[207]

The impact of the Columbian exchange was not entirely negative however. For example, the re-introduction of the horse to North America allowed the Plains Indian to revolutionize their way of life by making hunting, trading, and warfare far more effective, and to greatly improve their ability to transport possessions and move their settlements.[208]

The Great Plains tribes were still hunting the bison when they first encountered the Europeans. The Spanish reintroduction of the horse to North America in the 17th century and Native Americans' learning to use them greatly altered the Native Americans' culture, including changing the way in which they hunted large game. Horses became such a valuable, central element of Native lives that they were counted as a measure of wealth.

Ethno-linguistic classification

Pre-contact: distribution of North American language families, including northern Mexico

The Na-Dené, Algic, and Uto-Aztecan families are the largest in terms of number of languages. Uto-Aztecan has the most speakers (1.95 million) if the languages in Mexico are considered (mostly due to 1.5 million speakers of Nahuatl); Na-Dené comes in second with approximately 200,000 speakers (nearly 180,000 of these are speakers of Navajo), and Algic in third with about 180,000 speakers (mainly Cree and Ojibwe). Na-Dené and Algic have the widest geographic distributions: Algic currently spans from northeastern Canada across much of the continent down to northeastern Mexico (due to later migrations of the Kickapoo) with two outliers in California (Yurok and Wiyot); Na-Dené spans from Alaska and western Canada through Washington, Oregon, and California to the U.S. Southwest and northern Mexico (with one outlier in the Plains). Several families consist of only 2 or 3 languages. Demonstrating genetic relationships has proved difficult due to the great linguistic diversity present in North America. Two large (super-) family proposals, Penutian and Hokan, look particularly promising. However, even after decades of research, a large number of families remain.

Language education

To counteract a shift to English, some Native American tribes have initiated language immersion schools for children, where a native Indian language is the medium of instruction. For example, the Cherokee Nation initiated a 10-year language preservation plan that involved raising new fluent speakers of the Cherokee language from childhood on up through school immersion programs as well as a collaborative community effort to continue to use the language at home.[209] This plan was part of an ambitious goal that, in 50 years, will result in 80% or more of the Cherokee people being fluent in the language.[210] The Cherokee Preservation Foundation has invested $3 million in opening schools, training teachers, and developing curricula for language education, as well as initiating community gatherings where the language can be actively used.[210] Formed in 2006, the Kituwah Preservation & Education Program (KPEP) on the Qualla Boundary focuses on language immersion programs for children from birth to fifth grade, developing cultural resources for the general public and community language programs to foster the Cherokee language among adults.[211]

There is also a Cherokee language immersion school in Tahlequah, Oklahoma, that educates students from pre-school through eighth grade.[212] Because Oklahoma's official language is English, Cherokee immersion students are hindered when taking state-mandated tests because they have little competence in English.[213] The Department of Education of Oklahoma said that in 2012 state tests: 11% of the school's sixth-graders showed proficiency in math, and 25% showed proficiency in reading; 31% of the seventh-graders showed proficiency in math, and 87% showed proficiency in reading; 50% of the eighth-graders showed proficiency in math, and 78% showed proficiency in reading.[213] The Oklahoma Department of Education listed the charter school as a Targeted Intervention school, meaning the school was identified as a low-performing school but has not so that it was a Priority School.[213] Ultimately, the school made a C, or a 2.33 grade point average on the state's A-F report card system.[213] The report card shows the school getting an F in mathematics achievement and mathematics growth, a C in social studies achievement, a D in reading achievement, and an A in reading growth and student attendance.[213] "The C we made is tremendous," said school principal Holly Davis, "[t]here is no English instruction in our school's younger grades, and we gave them this test in English."[213] She said she had anticipated the low grade because it was the school's first year as a state-funded charter school, and many students had difficulty with English.[213] Eighth graders who graduate from the Tahlequah immersion school are fluent speakers of the language, and they usually go on to attend Sequoyah High School where classes are taught in both English and Cherokee.

Agriculture in the southwest started around 4,000 years ago when traders brought cultigens from Mexico. Due to the varying climate, some ingenuity was needed for agriculture to be successful. The climate in the southwest ranged from cool, moist mountains regions, to dry, sandy soil in the desert. Some innovations of the time included irrigation to bring water into the dry regions and the selection of seed based on the traits of the growing plants that bore them.

In the southwest, they grew beans that were self-supported, much like the way they are grown today. In the east, however, they were planted next to corn in order for the vines to be able to "climb" the cornstalks.

The most important crop the Native Americans raised was maize. It was first started in Mesoamerica and spread north. About 2,000 years ago it reached eastern America. This crop was important to the Native Americans because it was part of their everyday diet; it could be stored in underground pits during the winter, and no part of it was wasted. The husk was made into art crafts, and the cob was used as fuel for fires.

The agriculture gender roles of the Native Americans varied from region to region. In the southwest area, men prepared the soil with hoes. The women were in charge of planting, weeding, and harvesting the crops. In most other regions, the women were in charge of doing everything, including clearing the land. Clearing the land was an immense chore since the Native Americans rotated fields frequently. There is a tradition that Squanto showed the Pilgrims in New England how to put fish in fields to act like a fertilizer, but the truth of this story is debated.

Native Americans did plant beans next to corn; the beans would replace the nitrogen which the corn took from the ground, as well as using corn stalks for support for climbing. Native Americans used controlled fires to burn weeds and clear fields; this would put nutrients back into the ground. If this did not work, they would simply abandon the field to let it be fallow, and find a new spot for cultivation.

Europeans in the eastern part of the continent observed that Native Americans cleared large areas for cropland. Their fields in New England sometimes covered hundreds of acres. Colonists in Virginia noted thousands of acres under cultivation by Native Americans.[215]

Native Americans commonly used tools such as the hoe, maul, and dibber. The hoe was the main tool used to till the land and prepare it for planting; then it was used for weeding. The first versions were made out of wood and stone. When the settlers brought iron, Native Americans switched to iron hoes and hatchets. The dibber was a digging stick, used to plant the seed. Once the plants were harvested, women prepared the produce for eating. They used the maul to grind the corn into mash. It was cooked and eaten that way or baked as corn bread.[216]

Makah Native Americans and a whale, pictured in 1910 by Asahel Curtis. (The photo's title is The King of the Seas in the Hands of the Makahs.)

The Inuit, or Eskimo, prepared and buried large amounts of dried meat and fish. Pacific Northwest tribes crafted seafaring dugouts 40–50 feet (12–15 m) long for fishing. Farmers in the Eastern Woodlands tended fields of maize with hoes and digging sticks, while their neighbors in the Southeast grew tobacco as well as food crops. On the Plains, some tribes engaged in agriculture but also planned buffalo hunts in which herds were driven over bluffs.

Dwellers of the Southwest deserts hunted small animals and gathered acorns to grind into flour with which they baked wafer-thin bread on top of heated stones. Some groups on the region's mesas developed irrigation techniques, and filled storehouses with grain as protection against the area's frequent droughts.

In the early years, as these native peoples encountered European explorers and settlers and engaged in trade, they exchanged food, crafts, and furs for blankets, iron and steel implements, horses, trinkets, firearms, and alcoholic beverages.

Religion

Baptism of Pocahontas was painted in 1840. John Gadsby Chapman depicts Pocahontas, wearing white, being baptized Rebecca by Anglican minister Alexander Whiteaker (left) in Jamestown, Virginia; this event is believed to have taken place either in 1613 or 1614.

Traditional Native American ceremonies are still practiced by many tribes and bands, and the older theological belief systems are still held by many of the native people.[specify] These spiritualities may accompany adherence to another faith, or can represent a person's primary religious identity. While much Native American spiritualism exists in a tribal-cultural continuum, and as such cannot be easily separated from tribal identity itself, certain other more clearly defined movements have arisen among "traditional" Native American practitioners, these being identifiable as "religions" in the prototypical sense familiar in the industrialized Western world.

Traditional practices of some tribes include the use of sacred herbs such as tobacco, sweetgrass or sage. Many Plains tribes have sweatlodge ceremonies, though the specifics of the ceremony vary among tribes. Fasting, singing and prayer in the ancient languages of their people, and sometimes drumming are also common.[217][citation needed]

The Midewiwin Lodge is a traditional medicine society inspired by the oral traditions and prophesies of the Ojibwa (Chippewa) and related tribes.

The eagle feather law (Title 50 Part 22 of the Code of Federal Regulations) stipulates that only individuals of certifiable Native American ancestry enrolled in a federally recognized tribe are legally authorized to obtain eagle feathers for religious or spiritual use. The law does not allow Native Americans to give eagle feathers to non-Native Americans.

Gender roles are differentiated in many Native American tribes. Many Natives have historically defied colonial expectations of sexuality and gender, and continue to do so in contemporary life.[219]

Whether a particular tribe is predominantly matrilineal or patrilineal, often both sexes have some degree of decision-making power within the tribe. Many Nations, such as the Haudenosaunee Five Nations and the Southeast Muskogean tribes, have matrilineal or Clan Mother systems, in which property and hereditary leadership are controlled by and passed through the maternal lines.[220] In these Nations, the children are considered to belong to the mother's clan. In Cherokee culture, women own the family property. When traditional young women marry, their husbands may join them in their mother's household.

Matrilineal structures enable young women to have assistance in childbirth and rearing, and protect them in case of conflicts between the couple. If a couple separates or the man dies, the woman has her family to assist her. In matrilineal cultures the mother's brothers are usually the leading male figures in her children's lives; fathers have no standing in their wife and children's clan, as they still belong to their own mother's clan. Hereditary clan chief positions pass through the mother's line and chiefs have historically been selected on recommendation of women elders, who also could disapprove of a chief.[220]

In the patrilineal tribes, such as the Omaha, Osage, Ponca, and Lakota, hereditary leadership passes through the male line, and children are considered to belong to the father and his clan. In patrilineal tribes, if a woman marries a non-Native, she is no longer considered part of the tribe, and her children are considered to share the ethnicity and culture of their father.[221]

In patriarchal tribes, gender roles tend to be rigid. Men have historically hunted, traded and made war while, as life-givers, women have primary responsibility for the survival and welfare of the families (and future of the tribe). Women usually gather and cultivate plants, use plants and herbs to treat illnesses, care for the young and the elderly, make all the clothing and instruments, and process and cure meat and skins from the game. Some mothers use cradleboards to carry an infant while working or traveling.[222] In matriarchal and egalitarian nations, the gender roles are usually not so clear-cut, and are even less so in the modern era.[219]

At least several dozen tribes allowed polygyny to sisters, with procedural and economic limits.[204]

Lakota, Dakota, and Nakota girls are encouraged to learn to ride, hunt and fight.[223] Though fighting in war has mostly been left to the boys and men, occasionally women have fought as well – both in battles and in defense of the home – especially if the tribe was severely threatened.[224]

Team sports

Native American ball sports, sometimes referred to as lacrosse, stickball, or baggataway, were often used to settle disputes, rather than going to war, as a civil way to settle potential conflict. The Choctaw called it isitoboli ("Little Brother of War");[225] the Onondaga name was dehuntshigwa'es ("men hit a rounded object"). There are three basic versions, classified as Great Lakes, Iroquoian, and Southern.[226]

The game is played with one or two rackets or sticks and one ball. The object of the game is to land the ball in the opposing team's goal (either a single post or net) to score and to prevent the opposing team from scoring on your goal. The game involves as few as 20 or as many as 300 players with no height or weight restrictions and no protective gear. The goals could be from around 200 feet (61 m) apart to about 2 miles (3.2 km); in lacrosse the field is 110 yards (100 m). A Jesuit priest[who?] referenced stickball in 1729, and George Catlin painted the subject.

Women's basketball

Currently in the WNBA, there are 2 women who are of Native ancestry and enrolled in federally recognized tribes.

Angel Goodrich, Cherokee, was selected in the third round of the WNBA draft (29th pick overall) by the Tulsa Shock. At the time she was the highest-drafted Native American player in the history of the WNBA.[227] During the 2013–14 off-season, she played for Chevakata Vologda in the Russian Premier League.[10] In 2014, she completed her second and final season for the Shock. In 2015, she was picked up on waivers by the Seattle Storm

Shoni Schimmel, Confederated Tribes of the Umatilla Indian Reservation, is an American professional basketball player. She was an All-American college player at the University of Louisville and a first round draft pick of the WNBA's Atlanta Dream. She also earned recognition as the 2014 WNBA All-Star Game Most Valuable Player on July 19, 2014, in Phoenix, Arizona.[7]

Individual sports

Chunkey was a game that consisted of a stone-shaped disk that was about 1–2 inches in diameter. The disk was thrown down a 200-foot (61 m) corridor so that it could roll past the players at great speed. The disk would roll down the corridor, and players would throw wooden shafts at the moving disk. The object of the game was to strike the disk or prevent your opponents from hitting it.

U.S. Olympics

Jim Thorpe, a Sauk and Fox Native American, was an all-round athlete playing football and baseball in the early 20th century. Future President Dwight Eisenhower injured his knee while trying to tackle the young Thorpe. In a 1961 speech, Eisenhower recalled Thorpe: "Here and there, there are some people who are supremely endowed. My memory goes back to Jim Thorpe. He never practiced in his life, and he could do anything better than any other football player I ever saw."[228]

In the 1912 Olympics, Thorpe could run the 100-yard dash in 10 seconds flat, the 220 in 21.8 seconds, the 440 in 51.8 seconds, the 880 in 1:57, the mile in 4:35, the 120-yard high hurdles in 15 seconds, and the 220-yard low hurdles in 24 seconds.[229] He could long jump 23 ft 6 in and high-jump 6 ft 5 in.[229] He could pole vault 11 feet (3.4 m), put the shot 47 ft 9 in (14.55 m), throw the javelin 163 feet (50 m), and throw the discus 136 feet (41 m).[229] Thorpe entered the U.S. Olympic trials for the pentathlon and the decathlon.

Louis Tewanima, Hopi people, was an American two-time Olympic distance runner and silver medalist in the 10,000 meter run in 1912. He ran for the Carlisle Indian School where he was a teammate of Jim Thorpe. His silver medal in 1912 remained the best U.S. achievement in this event until another Indian, Billy Mills, won the gold medal in 1964. Tewanima also competed at the 1908 Olympics, where he finished in ninth place in the marathon.[1]

Ellison Brown, of the Narragansett people from Rhode Island, better known as "Tarzan" Brown, won two Boston Marathons (1936, 1939) and competed on the United States Olympic team in the 1936 Olympic Games in Berlin, Germany, but did not finish due to injury. He qualified for the 1940 Olympic Games in Helsinki, Finland, but the games were canceled due to the outbreak of World War II.

Billy Mills, a Lakota and USMC officer, won the gold medal in the 10,000 meter run at the 1964 Tokyo Olympics. He was the only American ever to win the Olympic gold in this event. An unknown before the Olympics, Mills finished second in the U.S. Olympic trials.

Traditional Native American music is almost entirely monophonic, but there are notable exceptions. Native American music often includes drumming or the playing of rattles or other percussion instruments but little other instrumentation. Flutes and whistles made of wood, cane, or bone are also played, generally by individuals, but in former times also by large ensembles (as noted by Spanish conquistadorde Soto). The tuning of modern flutes is typically pentatonic.

The most widely practiced public musical form among Native Americans in the United States is that of the pow-wow. At pow-wows, such as the annual Gathering of Nations in Albuquerque, New Mexico, members of drum groups sit in a circle around a large drum. Drum groups play in unison while they sing in a native language and dancers in colorful regalia dance clockwise around the drum groups in the center. Familiar pow-wow songs include honor songs, intertribal songs, crow-hops, sneak-up songs, grass-dances, two-steps, welcome songs, going-home songs, and war songs. Most indigenous communities in the United States also maintain traditional songs and ceremonies, some of which are shared and practiced exclusively within the community.[234]

Art

The Iroquois, living around the Great Lakes and extending east and north, used strings or belts called wampum that served a dual function: the knots and beaded designs mnemonically chronicled tribal stories and legends, and further served as a medium of exchange and a unit of measure. The keepers of the articles were seen as tribal dignitaries.[235]

Pueblo peoples crafted impressive items associated with their religious ceremonies. Kachina dancers wore elaborately painted and decorated masks as they ritually impersonated various ancestral spirits.[236]
Pueblo people are particularly noted for their traditional high-quality pottery, often with geometric designs and floral, animal and bird motifs.[237] Sculpture was not highly developed, but carved stone and wood fetishes were made for religious use. Superior weaving, embroidered decorations, and rich dyes characterized the textile arts. Both turquoise and shell jewelry were created, as were formalized pictorial arts.[238]

Navajo spirituality focused on the maintenance of a harmonious relationship with the spirit world, often achieved by ceremonial acts, usually incorporating sandpainting. For the Navajo the sand painting is not merely a representational object, but a dynamic spiritual entity with a life of its own, which helped the patient at the centre of the ceremony re-establish a connection with the life force. These vivid, intricate, and colorful sand creations were erased at the end of the healing ceremony.[239]

The Native American arts and crafts industry brings in more than a billion in gross sales annually.[240]

Native American art comprises a major category in the world art collection. Native American contributions include pottery, paintings, jewellery, weavings, sculpture, basketry, and carvings. Franklin Gritts was a Cherokee artist who taught students from many tribes at Haskell Institute (now Haskell Indian Nations University) in the 1940s, the Golden Age of Native American painters. The integrity of certain Native American artworks is protected by the Indian Arts and Crafts Act of 1990, that prohibits representation of art as Native American when it is not the product of an enrolled Native American artist. Attorney Gail Sheffield and others claim that this law has had "the unintended consequence of sanctioning discrimination against Native Americans whose tribal affiliation was not officially recognized".[241] Native artists such as Jeanne Rorex Bridges (Cherokee) who are not enrolled run the risk of fines or imprisonment if they continue to sell their art while affirming their Indian heritage.[242][243]

Lillian Gross, described as a "Mixed Blood" by the Smithsonian source, was of Cherokee and European-American heritage. She identified with the Cherokee culture in which she was raised.

Interracial relations

Interracial relations between Native Americans, Europeans, and Africans is a complex issue that has been mostly neglected with "few in-depth studies on interracial relationships".[244][245] Some of the first documented cases of European/Native American intermarriage and contact were recorded in Post-Columbian Mexico. One case is that of Gonzalo Guerrero, a European from Spain, who was shipwrecked along the Yucatan Peninsula, and fathered three Mestizo children with a Mayan noblewoman. Another is the case of Hernán Cortés and his mistress La Malinche, who gave birth to another of the first multi-racial people in the Americas.[246]

Assimilation

European impact was immediate, widespread, and profound already during the early years of colonization and nationhood. Europeans living among Native Americans were often called "white indians". They "lived in native communities for years, learned native languages fluently, attended native councils, and often fought alongside their native companions".[247]

Early contact was often charged with tension and emotion, but also had moments of friendship, cooperation, and intimacy.[248] Marriages took place in English, Spanish, and French colonies between Native Americans and Europeans though Native American women were also the victims of rape.[249] Given the preponderance of men among the colonists in the early years, generally European men tried to turn to Native American women for sexual relationships either through marriage, informal relationships, or rape.

There was fear on both sides, as the different peoples realized how different their societies were.[248] The whites regarded the Indians as "savage" because they were not Christian. They were suspicious of cultures which they did not understand.[248] The Native American author, Andrew J. Blackbird, wrote in his History of the Ottawa and Chippewa Indians of Michigan (1897), that white settlers introduced some immoralities into Native American tribes. Many Native Americans suffered because the Europeans introduced alcohol and the whiskey trade resulted in alcoholism among the people, who were alcohol-intolerant.[248]

Blackbird wrote:

The Ottawas and Chippewas were quite virtuous in their primitive state, as there were no illegitimate children reported in our old traditions. But very lately this evil came to exist among the Ottawas-so lately that the second case among the Ottawas of 'Arbor Croche' is yet living in 1897. And from that time this evil came to be quite frequent, for immorality has been introduced among these people by evil white persons who bring their vices into the tribes.[248]

The 1725 return of an Osage bride from a trip to Paris, France. The Osage woman was married to a French soldier.

The U.S. government had two purposes when making land agreements with Native Americans: to open it up more land for white settlement,[248] and to ease tensions between whites and Native Americans by forcing the Native Americans to use the land in the same way as did the whites—for subsistence farms.[248] The government used a variety of strategies to achieve these goals; many treaties required Native Americans to become farmers in order to keep their land.[248] Government officials often did not translate the documents which Native Americans were forced to sign, and native chiefs often had little or no idea what they were signing.[248]

For a Native American man to marry a white woman, he had to get consent of her parents, as long as "he can prove to support her as a white woman in a good home".[252] In the early 19th century, the Shawnee Tecumseh and blonde hair, blue-eyed Rebbecca Galloway had an interracial affair. In the late 19th century, three European-American middle-class women teachers at Hampton Institute married Native American men whom they had met as students.[253]

As European-American women started working independently at missions and Indian schools in the western states, there were more opportunities for their meeting and developing relationships with Native American men. For instance, Charles Eastman, a man of European and Lakota descent whose father sent both his sons to Dartmouth College, got his medical degree at Boston University and returned to the West to practice. He married Elaine Goodale, whom he met in South Dakota. He was the grandson of Seth Eastman, a military officer from Maine, and a chief's daughter. Goodale was a young European-American teacher from Massachusetts and a reformer, who was appointed as the U.S. superintendent of Native American education for the reservations in the Dakota Territory. They had six children together.

European enslavement

The majority of Native American tribes did practice some form of slavery before the European introduction of African slavery into North America, but none exploited slave labor on a large scale. Most Native American tribes did not barter captives in the pre-colonial era, although they sometimes exchanged enslaved individuals with other tribes in peace gestures or in exchange for their own members.[254] When Europeans arrived as colonists in North America, Native Americans changed their practice of slavery dramatically. Native Americans began selling war captives to Europeans rather than integrating them into their own societies as they had done before. As the demand for labor in the West Indies grew with the cultivation of sugar cane, Europeans enslaved Native Americans for the Thirteen Colonies, and some were exported to the "sugar islands". The British settlers, especially those in the southern colonies, purchased or captured Native Americans to use as forced labor in cultivating tobacco, rice, and indigo. Accurate records of the numbers enslaved do not exist because vital statistics and census reports were at best infrequent.[255] Scholars estimate tens to hundreds of thousands of Native Americans may have been enslaved by the Europeans, being sold by Native Americans themselves or Europeans.[256][257]
Slaves became a caste of people who were foreign to the English (Native Americans, Africans and their descendants) and non-Christians. The Virginia General Assembly defined some terms of slavery in 1705:

All servants imported and brought into the Country ... who were not Christians in their native Country ... shall be accounted and be slaves. All Negro, mulatto and Indian slaves within this dominion ... shall be held to be real estate. If any slave resists his master ... correcting such slave, and shall happen to be killed in such correction ... the master shall be free of all punishment ... as if such accident never happened.

The slave trade of Native Americans lasted only until around 1750. It gave rise to a series of devastating wars among the tribes, including the Yamasee War. The Indian Wars of the early 18th century, combined with the increasing importation of African slaves, effectively ended the Native American slave trade by 1750. Colonists found that Native American slaves could easily escape, as they knew the country. The wars cost the lives of numerous colonial slave traders and disrupted their early societies. The remaining Native American groups banded together to face the Europeans from a position of strength. Many surviving Native American peoples of the southeast strengthened their loose coalitions of language groups and joined confederacies such as the Choctaw, the Creek, and the Catawba for protection. Even after the Indian Slave Trade ended in 1750 the enslavement of Native Americans continued in the west, and also in the Southern states mostly through kidnappings.[259][260]

Native American women were at risk for rape whether they were enslaved or not; during the early colonial years, settlers were disproportionately male. They turned to Native women for sexual relationships.[249] Both Native American and African enslaved women suffered rape and sexual harassment by male slaveholders and other white men.[249]

Native American and African relations

African and Native Americans have interacted for centuries. The earliest record of Native American and African contact occurred in April 1502, when Spanish colonists transported the first Africans to Hispaniola to serve as slaves.[261]

Buffalo Soldiers, 1890. The nickname was given to the "Black Cavalry" by the Native American tribes they fought.

Sometimes Native Americans resented the presence of African Americans.[262] The "Catawaba tribe in 1752 showed great anger and bitter resentment when an African American came among them as a trader".[262] To gain favor with Europeans, the Cherokee exhibited the strongest color prejudice of all Native Americans.[262] Because of European fears of a unified revolt of Native Americans and African Americans, the colonists tried to encourage hostility between the ethnic groups: "Whites sought to convince Native Americans that African Americans worked against their best interests."[263] In 1751, South Carolina law stated:

The carrying of Negroes among the Indians has all along been thought detrimental, as an intimacy ought to be avoided.[264]

In addition, in 1758 the governor of South Carolina James Glen wrote:

it has always been the policy of this government to create an aversion in them [Indians] to Negroes.[265]

Europeans considered both races inferior and made efforts to make both Native Americans and Africans enemies.[266] Native Americans were rewarded if they returned escaped slaves, and African Americans were rewarded for fighting in the late 19th-century Indian Wars.[266][267][268]

"Native Americans, during the transitional period of Africans becoming the primary race enslaved, were enslaved at the same time and shared a common experience of enslavement. They worked together, lived together in communal quarters, produced collective recipes for food, shared herbal remedies, myths and legends, and in the end they intermarried."[269][270] Because of a shortage of men due to warfare, many tribes encouraged marriage between the two groups, to create stronger, healthier children from the unions.[271]

In the 18th century, many Native American women married freed or runaway African men due to a decrease in the population of men in Native American villages.[266] Records show that many Native American women bought African men but, unknown to the European sellers, the women freed and married the men into their tribe.[266] When African men married or had children by a Native American woman, their children were born free, because the mother was free (according to the principle of partus sequitur ventrem, which the colonists incorporated into law).[266]

While numerous tribes used captive enemies as servants and slaves, they also often adopted younger captives into their tribes to replace members who had died. In the Southeast, a few Native American tribes began to adopt a slavery system similar to that of the American colonists, buying African American slaves, especially the Cherokee, Choctaw, and Creek. Though less than 3% of Native Americans owned slaves, divisions grew among the Native Americans over slavery.[272] Among the Cherokee, records show that slave holders in the tribe were largely the children of European men that had shown their children the economics of slavery.[267] As European colonists took slaves into frontier areas, there were more opportunities for relationships between African and Native American peoples.[266]

Admixture and genetics

Members of the Creek (Muscogee) Nation in Oklahoma around 1877; they include men with some European and African ancestry.[283]

Intertribal mixing was common among many Native American tribes prior to European contact, as they would adopt captives taken in warfare. Individuals often had ancestry from more than one tribe, particularly after tribes lost so many members from disease in the colonial era and after.[46] Bands or entire tribes occasionally split or merged to form more viable groups in reaction to the pressures of climate, disease and warfare.[284]

A number of tribes traditionally adopted captives into their group to replace members who had been captured or killed in battle. Such captives were from rival tribes and later were taken from raids on European settlements. Some tribes also sheltered or adopted white traders and runaway slaves, and others owned slaves of their own. Tribes with long trading histories with Europeans show a higher rate of European admixture, reflecting years of intermarriage between Native American women and European men, often seen as advantageous to both sides.[284] A number of paths to genetic and ethnic diversity among Native Americans have occurred.

In recent years, genetic genealogists have been able to determine the proportion of Native American ancestry carried by the African-American population. The literary and history scholar Henry Louis Gates, Jr., had experts on his TV programs who discussed African-American ancestry. They stated that 5% of African Americans have at least 12.5% Native American ancestry, or the equivalent to one great-grandparent, which may represent more than one distant ancestor. A greater percentage could have a smaller proportion of Indian ancestry, but their conclusions show that popular estimates of Native American admixture may have been too high.[285] More recent genetic testing research of 2015, have found varied ancestries which show different tendencies by region and sex of ancestors. Though DNA testing is limited these studies found that on average, African Americans have 73.2–82.1% West African, 16.7%–29% European, and 0.8–2% Native American genetic ancestry, with large variation between individuals.[286][287][288][289]

DNA testing is not sufficient to qualify a person for specific tribal membership, as it cannot distinguish among Native American tribes; however some tribes such as the Meskwaki Nation require a DNA test in order to enroll in the tribe.[290]

Native American identity has historically been based on culture, not just biology, as many American Indian peoples adopted captives from their enemies and assimilated them into their tribes. The Indigenous Peoples Council on Biocolonialism (IPCB) notes that:

"Native American markers" are not found solely among Native Americans. While they occur more frequently among Native Americans, they are also found in people in other parts of the world.[291]

Geneticists state:

Not all Native Americans have been tested; especially with the large number of deaths due to disease such as smallpox, it is unlikely that Native Americans only have the genetic markers they have identified [so far], even when their maternal or paternal bloodline does not include a [known] non-Native American.[292][293]

Tribal membership

To receive tribal services, a Native American must be a certified (or enrolled) member of a federally recognized tribal organization. Each tribal government makes its own rules for eligibility of citizens or tribal members. Among tribes, qualification for enrollment may be based upon a required percentage of Native American "blood" (or the "blood quantum") of an individual seeking recognition, or documented descent from an ancestor on the Dawes Rolls or other registers. But, the federal government has its own standards related to who qualifies for services available to certified Native Americans. For instance, federal scholarships for Native Americans require the student both to be enrolled in a federally recognized tribe and to be of at least one-quarter Native American descent (equivalent to one grandparent), attested to by a Certificate of Degree of Indian Blood (CDIB) card issued by the federal government.

Some tribes have begun requiring genealogical DNA testing of individuals' applying for membership, but this is usually related to an individual's proving parentage or direct descent from a certified member.[294] Requirements for tribal membership vary widely by tribe. The Cherokee require documented direct genealogical descent from a Native American listed on the early 1906 Dawes Rolls. Tribal rules regarding recognition of members who have heritage from multiple tribes are equally diverse and complex.

Tribal membership conflicts have led to a number of legal disputes, court cases, and the formation of activist groups. One example of this are the Cherokee Freedmen. Today, they include descendants of African Americans once enslaved by the Cherokees, who were granted, by federal treaty, citizenship in the historic Cherokee Nation as freedmen after the Civil War. The modern Cherokee Nation, in the early 1980s, passed a law to require that all members must prove descent from a Cherokee Native American (not Cherokee Freedmen) listed on the Dawes Rolls, resulting in the exclusion of some individuals and families who had been active in Cherokee culture for years.

Increased self-identification

Since the census of 2000, people may identify as being of more than one race.[132] Since the 1960s, the number of people claiming Native American ancestry has grown significantly and by the 2000 census, the number had more than doubled. Sociologists attribute this dramatic change to "ethnic shifting" or "ethnic shopping"; they believe that it reflects a willingness of people to question their birth identities and adopt new ethnicities which they find more compatible.

The reaction from lifelong Indians runs the gamut. It is easy to find Native Americans who denounce many of these new Indians as members of the wannabe tribe. But it is also easy to find Indians like Clem Iron Wing, an elder among the Lakota, who sees this flood of new ethnic claims as magnificent, a surge of Indians 'trying to come home.' Those Indians who ridicule Iron Wing's lax sense of tribal membership have retrofitted the old genocidal system of blood quantum—measuring racial purity by blood—into the new standard for real Indianness, a choice rich with paradox.[133]

The journalist Mary Annette Pember notes that identifying with Native American culture may be a result of a person's increased interest in genealogy, the romanticization of the lifestyle, and a family tradition of Native American ancestors in the distant past. There are different issues if a person wants to pursue enrollment as a member of a tribe. Different tribes have different requirements for tribal membership; in some cases persons are reluctant to enroll, seeing it as a method of control initiated by the federal government; and there are individuals who are 100% Native American but, because of their mixed tribal heritage, do not qualify to belong to any individual tribe. Pember concludes:

The subjects of genuine American Indian blood, cultural connection and recognition by the community are extremely contentious issues, hotly debated throughout Indian country and beyond. The whole situation, some say, is ripe for misinterpretation, confusion and, ultimately, exploitation.[citation needed]

^Hillerman, Anthony G. (1973). "The Hunt for the Lost American", in The Great Taos Bank Robbery and Other Indian Country Affairs, University of New Mexico Press. ISBN0-8263-0306-4.

^Dumond, D. E. (1969). "Toward a Prehistory of the Na-Dene, with a General Comment on Population Movements among Nomadic Hunters". American Anthropologist. 71 (5): 857–863. doi:10.1525/aa.1969.71.5.02a00050. JSTOR670070.

PROVIDED, That hereafter no Indian nation or tribe within the territory of the United States shall be acknowledged or recognized as an independent nation, tribe, or power with whom the United States may contract by treaty.

^"Paiute" is a problematic cover term for non-contiguous and historically, ethnographically, and linguistically distinct tribes: Northern Paiute, Southern Paiute, and Owens Valley Paiute. The 2000 US Census lumps these distinct groups into one term. Generally, the word "Paiute" was used in the 19th century for any Great Basin Native American who wasn't Shoshoni.

^Neconie, Bridget (Spring 2012). "Removing Educational Barriers for Native American Citizens of Federally- Recognized Tribes"(PDF). The American Indian Graduate: 10–14. Retrieved 2012-06-09. The Native American population is the only group in American that tends to experience systematic fraudulent behavior. Claiming to be Native American has become such a common and accepted practice that recently, the American Bar Association began to require verification of the identity of Native American applicants.

^Russell Means "I am an American Indian, not a native American!" (Treaty Productions, 1996); citation given here [2] and here [3] and they cover the general subject and some Means' contribution, but have no reference to "En Diós" and only those non-working links to text.

^Jonathan Weisman (February 10, 2013). "Measure to Protect Women Stuck on Tribal Land Issue". The New York Times. Retrieved February 10, 2013. If a Native American is raped or assaulted by a non-Indian, she must plead for justice to already overburdened United States attorneys who are often hundreds of miles away.

^Braveheart-Jordan, M., & DeBruyn, L. (1995). So She May Walk in Balance: Integrating the Impact of Historical Trauma in the Treatment of Native American Indian Women. In J. Adleman & G. M. Enguidanos (Eds.), Racism in the Lives of Women: Testimony, Theory, and Guides to Antiracist Practice (pp. 345–366). Binghamton, New York: Harrington Park Press.

Further reading

Anderson, Owanah. Jamestown Commitment: the Episcopal Church [i.e. the Protestant Episcopal Church in the U.S.A.] and the American Indian. Cincinnati, Ohio: Forward Movement Publications, 1988. 170 p. ISBN0-88028-082-4